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Kurtz's outpost is set, as the chief accountant tells Marlow, in the "true
ivory country" (22), and long before Marlow reaches Kurtz, he claims
that "the word 'ivory' rang in the air" (26), a phrase that is repeated
later in the book. Indeed, the word ivory rings in this text as a figure
for the commodification of the African landscape and as an emblem
for the European dominance of Africa in this period, after the slave
trade has ceased. One of the uses to which ivory was put in the nine-
teenth century was the fashioning of billiard balls. The word ivory,
repeated continually, functions as the cue ball which sets in motion
other conflicts in the text.
By the 1890s, the decade during which Conrad made his own jour-
ney to the Congo and wrote Heart of Darkness, ivory was the stuff of
The Anxiety of Confluence 101
over nature is revealed by his constant need for more ivory; there is
never enough to keep him from slipping into the abyss. In a descrip-
tion of the place where Marlow finds Kurtz that reinforces the magni-
tude of the elephant slaughter as well as Kurtz's obsession with the
ownership of ivory, Marlow says, "Ivory? I should think so. Heaps of
it, stacks of it. The old mud shanty was bursting with it. You would
think there was not a single tusk left either above or below ground in
the whole country" (49).
Having seemingly decimated the Congo Basin's entire elephant
Marlow says that the heads on the posts "were not ornamental but
symbolic," though of what precisely he does not say. Of course, the
hunter's trophy is both ornamental and symbolic, announcing his
mastery over that which is displayed. But in that same sentence an
ironic turn of phrase makes manifest the irrelevance of human con-
sciousness to non-human nature and the absurdity of human attempts
at mastery over it. He says the heads were "food for thought and also
for vultures." That is, that place we so value as the seat of our indi-
vidual subjectivity is only so much meat in the natural world. In the
next paragraph Marlow says that:
The wilderness . . . had whispered to [Kurtz] things about himself which
he did not know, things of which he had no conception till he took counsel
with this great solitudeand the whisper had proved irresistibly fascinat-
ing. It echoed loudly within him because he was hollow at the core. (57-58)
sand-mile trip up the Congo would reveal, ranging from open savanna
to cloud forest, from lowland delta to low mountains (Hilton 5). Just
as the African people are lumped together in this text as "savages,"
the animals, plants, rivers, and hills are lumped together as "wilder-
ness" (that this term also implies an uninhabited land is of course
significant, since it is certainly not "wilderness" to the people whose
home it is). They figure simultaneously and together as the "Other"
against which the European man delineates his identity.
An image that repeats in the text is that of the whites on the steamer
oning only Kurtz as her lover, but which one can also interpret as
directed toward everyone on the boat: "Suddenly she opened her
bared arms and threw them up rigid above her head, as though in an
uncontrollable desire to touch the sky, and at the same time the swift
shadows darted out on the earth, swept around on the river, gather-
ing the steamer in a shadowy embrace" (60). It is a gesture that takes
in its embrace and attempts to connect everyone on the steamer with
the sky and the earth, a gesture which invites them all, as it has in-
vited Kurtz, to reincorporate themselves into the wilderness, to see
That the setting of the novel is not the Congo but in fact the Thames,
with Marlow's tale a story within a story, is of course significant to
this ecocritical reading. At the very beginning the narrator describes
106 ISLE
NOTES
1. Besides Evernden, see also George Sessions, "Deep Ecology and the An-
thropocentric Detour" for a critique of anthropocentrism in the western philo-
sophical tradition. Although I do not subscribe wholly to a deep ecology view-
point, Sessions' analysis of how Cartesian mind-body dualism privileges the self
to the detriment of the non-human world is a cogent one, as is a similar discus-
sion in Max Oelschlaeger, The Idea of Wilderness (80-89). Also influential here is
Lawrence Buell, The Environmental Imagination: Thoreau, Nature Writing, and the
Formation ofAmerican Culture for its tracing the development of an "aesthetics" of
"self-relinquishment" (143-79).
2. Michael Zimmerman, Contesting Earth's Future: Radical Ecology and
Postmodernity (19-56). Along with a thorough treatment of Naess's ideas,
Zimmerman also provides background on ecofeminism and social ecology, dis-
cussing areas of conflict between these latter two positions and deep ecology.
3. Allan Hunter, Joseph Conrad and the Ethics of Darwinism: The Challenges of
Science and Redmond O'Hanlon, Joseph Conrad and Charles Darwin: The Influence
of Scientific Thought on Conrad's Fiction are two full-length treatments of the Dar-
winian influence on Conrad. Where both explore mainly the effects of Darwin-
ian thought on race, class, and ethical relations among people in the late nine-
teenth century as reflected in Conrad's fiction, I am attempting here to bring this
exploration into a broader ecological context.
4. See Gillian Beer, Darwin's Plots: Evolutionary Narrative in Darwin, George
Eliot, and Nineteenth-Century Fiction for an excellent discussion of how Darwin-
ian theory affected Victorian thought, as well as for her use of "an ecological
rather than a patriarchal model... in studying [Darwin's] work" (10).
5. In addition to Shiva, Staying Alive: Women, Ecology, and Development, I am
also drawing here, in a general way, on influential ecofeminist works, especially
Carolyn Merchant, The Death of Nature: Women, Ecology, and the Scientific Revolu-
tion, and Susan Griffin, Woman and Nature: The Roaring Inside Her.
6. As Peter Morton points out, there were really a number of "competing
Social Darwinisms" (2), from the most viciously reactionary to those espoused
by moderately liberal groups such as the Fabian Society and the Humanitarian
League. I am referring here to the more reactionary strain, as espoused by Herbert
108 ISLE
Spencer, that would justify imperialism as well as racial and social hierarchies by
a spurious appeal to "survival of the fittest."
REFERENCES